Bukhari

Hadith Commentary:
The relevance of this hadith to the chapter is that it mentions the Prophet’s (sallallahu alayhi wa sallam) going to the marketplace, that is, to Baqi‘.
Some have said that in that era, a marketplace would also be set up in Baqi‘.
As for the ruling regarding the use of a kunya, this was applicable only during his blessed lifetime.
As is the statement of Imam Malik (rahimahullah).

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has narrated the hadith from Anas radi Allahu anhu through two routes, by which he intends to indicate that in the first narration, the "market" (sūq) refers to the market of Baqi‘. This is also supported by a hadith in Musnad Ahmad. The narrator states that the Messenger of Allah sallallahu alayhi wa sallam came to us in Baqi‘ and said:
“O group of traders! While buying and selling, a person becomes involved in false oaths and deception, etc., so cleanse such slips with charity and the like.” (Musnad Ahmad: 6/4)
It is possible that in the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, a market would be set up there.

(2)
From this hadith, it is established that the Messenger of Allah sallallahu alayhi wa sallam would go to the market; therefore, going to the market when needed is not blameworthy, but it is extremely necessary to uphold trustworthiness and honesty at every step there. The disbelievers used to object to the Messenger of Allah sallallahu alayhi wa sallam, saying that this Messenger eats food and goes to the market, as if, in their view, going to the market was contrary to the rank of prophethood. From this, it is proven that his going to the market is not against the dignity of messengership or the office of leadership (imamate). The Noble Qur’an has also answered this objection. ()

Hadith Commentary:
In this hadith, it is mentioned that the Noble Messenger (sallallahu alayhi wa sallam) went to the marketplace.
It is thus established that going to the marketplace when necessary is not objectionable; however, it is essential to uphold trustworthiness and honesty at every step there.

Hadith Commentary: Benefits and Issues: (shaqqa basaruhu)
His eyes remained open, his gaze lifted upwards; this is the meaning of the phrase (basaruhu). (tabi‘ahu al-basar aw yatba‘u basaruhu nafsahu)
His eyesight follows and pursues his soul; it departs along with it.
(fi ‘aqibihi fi al-ghabirin)
His offspring who remain behind, and this is also the meaning of (taraktuhu).
The supplication mentioned above, from (Allahumma ighfir li Abi Salamah)
to (wa nawwir lahu fihi),
contains six phrases or six supplications; the seventh phrase or supplication was forgotten by the narrator.

Explanation:
1:
There is a difference of opinion among the scholars regarding this matter.
Some say that during the lifetime of the Prophet (sallallahu alayhi wa sallam), this was prohibited,
but after him, it is permissible to take his name and his kunyah (patronymic).
Some say that it is prohibited to combine both together,
while others say that the prohibition pertains only to the kunyah.
The first opinion is the most correct.
(See the next two hadiths)

Benefits and Issues:
➊
Baqi‘ was a field near Madinah Munawwarah, a part of which was a graveyard, while the rest of the field was used for buying and selling. Nowadays, this field is the cemetery of the people of Madinah, which is commonly known as "Jannat al-Baqi‘." In one narration of this incident, these words appear: "The Prophet (sallallahu alayhi wa sallam) was in the marketplace when a man said: O Abu al-Qasim! ..." (Sahih al-Bukhari, al-Manaqib, Chapter: The Kunya of the Prophet (sallallahu alayhi wa sallam), Hadith: 3537)

➋
By "kunya" is meant the name that is given in relation to one's children, with "Abu" (father of) or "Umm" (mother of), for example: Abu Bakr (radi Allahu anhu) and Umm ‘Abdullah (A’ishah Siddiqah radi Allahu anha).

➌
There are different opinions on this issue:
The title that Imam Ibn Majah (rahimahullah) has written for the chapter indicates that his view is that a person whose name is Muhammad should not take the kunya "Abu al-Qasim." Another person may take this kunya. Some scholars are of the opinion that this prohibition was only during the lifetime of the Prophet (sallallahu alayhi wa sallam), as is also apparently understood from the hadith under discussion.